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The Hermeneutics of Theological Inclusivism in Christianity and Islam: Foundation for Interreligious Dialogue in Nigeria

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The Hermeneutics of Theological Inclusivism in Christianity and Islam: Foundation for Interreligious Dialogue in Nigeria The Hermeneutics of Theological Inclusivism in Christianity and Islam: Foundation for Interreligious Dialogue in Nigeria by Theodore Tochukwu Nnorom A Thesis submitted to the Faculty of the University of St Michael’s College and the Graduate Centre for Theological Studies of the Toronto School of Theology, in partial fulfillment of the requirements for the degree of Master of Theology awarded by the University of St. Michael’s College and the University of Toronto. © Copyright by Theodore Tochukwu Nnorom 2018 The Hermeneutics of Theological Inclusivism in Christianity and Islam: Foundation for Interreligious Dialogue in Nigeria Theodore Tochukwu Nnorom Master of Theology University of St. Michael’s College and the University of Toronto 2018 Abstract Christianity and Islam constitute the world’s largest organized religions with encounters dating back to the seventh century. Relations between them have been fraught with mistrust and conflicts. Although these conflicts are attributable to the doctrinal differences projected by conservative followers of both religions, in most contexts, socio- political and economic factors exacerbate the situation. Nigeria is among several countries worldwide currently experiencing religious conflicts and its consequences. This thesis explores the applicability of theological inclusivism towards resolving these conflicts between Christians and Muslims in Nigeria. To achieve this, this thesis engages in an interpretation of theological principles of inclusivism from the matrix of Christian and Islamic traditions, as a foundation for the praxis of interreligious dialogue. It proposes the tenets of the love of God and neighbor shared by both religions as the bases for inclusivism. This thesis concludes that these tenets function effectively in dialogue of life and action. ii Acknowledgments My utmost reverence goes to the almighty God by whose grace, and mercy the opportunity to engage in this academic research was made possible. I acknowledge and immensely appreciate the inspiring efforts of my supervisor Prof. Thomas Reynolds, who kindly accepted to undertake the task of supervising this work. His patient guidance and encouragement through the course of this work was invaluable. I would like to thank Prof. Darren Dias and Prof. Mohammed Ovey for serving on my committee, for the insightful scrutiny and constructive criticisms, that helped form my ideas. I express my profound gratitude to the administration: professors and entire staff of St. Michael’s College, I will be ever grateful. My special appreciation goes to the Superior General and Council of Sons of Mary Mother of Mercy Congregation and the entire brothers, especially my brothers in Canada Region, your support was a huge source of strength. To my family and friends and everyone who helped in reading, correcting and editing this work, I sincerely appreciate all your help. I am grateful to the bishop of the Catholic Diocese of Peterborough, His Excellency, Bishop Daniel Miehm, the priests and the faithful, especially my parishioners at St. Patrick’s Kearney and Church of the Holy Spirit, Burk’s Falls, Ontario. May God reward and bless each one of you. iii Table of Contents Abstract ..................................................................................................................... ii Acknowledgement .................................................................................................... iv Table of Contents ...................................................................................................... v General Introduction .................................................................................................. 1 Chapter One: A Historical Background of Nigeria and the Complexity of a Cultural and Religious Pluralistic Society .................................................................. 9 1.1. Introduction ............................................................................................ 9 1.2. Historical Background of Nigeria ............................................................ 9 1.3. Nigeria and Islam .................................................................................. 10 1.4. Nigeria and Christianity ........................................................................ 17 1.5. The Contemporary Challenges to Christian-Muslim Relations in Nigeria ............................................................................... 21 1.6. The Prerequisites for Effective Interreligious Dialogue in Nigeria ........ 26 1.6.1. Religious Freedom...................................................................... 26 1.6.2. Openness .................................................................................... 28 1.6.3. Respect, Humility and Love........................................................ 29 1.6.4. Commitment ............................................................................... 31 1.7. Conclusion ............................................................................................ 32 Chapter Two: Making the Case for Theological Inclusivism .................................... 33 2.1. Introduction .......................................................................................... 33 2.2. Exclusivism .......................................................................................... 38 2.3. Pluralism ............................................................................................... 45 iv 2.4. Inclusivism............................................................................................ 55 2.5. Conclusion ............................................................................................ 64 Chapter Three: Comparing Inclusivism in Christianity and Islam ............................ 65 3.1. Introduction .......................................................................................... 65 3.2. Gavin D’Costa: Trinitarian Theology and the Religions ....................... 66 3.2.1. Trinitarian Christology ................................................................ 67 3.2.2. Trinitarian Pneumatology ............................................................ 69 3.2.3. Trinitarian Ecclesiology .............................................................. 70 3.3. Jacques Dupuis: Trinitarian Theology and Inclusive Pluralism ............. 74 3.3.1. Christ in the Trinity ...................................................................... 75 3.3.2. De Facto and De Jure of Religious Pluralism ................................ 78 3.3.3. Ways of Salvation ........................................................................ 80 3.4. Evaluation of Modern Inclusivism and Interreligious Dialogue ............. 83 3.5. Islam and Inclusivism............................................................................ 89 3.6. Amir Hussain: From Tolerance to Dialogue .......................................... 90 3.6.1. The People of the Book (ahk al-kitab)........................................... 90 3.6.2. Jesus as the Focal Point for Dialogue ........................................... 91 3.7. Reza Shah-Kazemi: The Qur’an and Inclusivism ................................... 92 3.7.1. The Qur’an and the Spirit of Tolerance ......................................... 93 3.8. Evaluation of Inclusivism in Islam ........................................................ 96 3.9 Conclusion ........................................................................................... 100 Chapter Four: The Proposition of Dialogue of Life and Action and Nigerian Context ............................................................................................. 101 v 4.1. Introduction ........................................................................................ 102 4.2. Forms of Interreligious Dialogue and the Nigerian Experience ............ 102 4.3. Dialogue of Theological Exchange ...................................................... 103 4.4. Dialogue of Religious Experience ....................................................... 107 4.5. Social Dialogues ................................................................................. 109 4.5.1. Dialogue of Life .................................................................................. 110 4.5.2. Dialogue of Action .............................................................................. 117 4.6 Concluding Recommendations ............................................................. 122 General Conclusion ............................................................................................... 125 Bibliography ......................................................................................................... 131 vi General Introduction Christianity and Islam are the two largest theistic and Abrahamic religions in the world, with their collective followership making up sixty percent of the world’s population. Interactions between Christians and Muslims have existed since the seventh centuries. In the present-day post-modern society their members are drawn further to live side by side in communities owing to globalization.1 Although this factor has profoundly improved their knowledge of each other, Christian-Muslim relations continues to be marred by spiteful confrontation and ferocious wars. 2 The prevalence of religiously motivated violence by Christians and Muslims is an increasing source of terror, insecurity, economic hardship and pertinent issue of global concern. The September 11, 2001 terrorist attacks
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